KHALSA MAHIMA PDF

Sikh sevak dee sevaa ruchee naal karnee Devotedly serve the Sikh who serves others. Gurbanee de arth Sikh vidhvanaa tuo parrhnae Study the essence of Gurbani with learned Sikhs. Adhere resolutely to the five articles of faith. Shabad da abhiaas karnaa Apply the sacred hymns to life in practice. Sat Saroop Satgur daa dhian dharnaa Contemplate and assimilate the beautiful truth of the True Enlightener. Kaarjaan dae arambh vich ardaas karnee When undertaking any task, first perform the prayer of ardas.

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Sri Dasam Granth Sahib Glory of Sri Dasam Granth Sahib Created with the aim of waging a war of righteousness the Dasam Granth is that unique and unforgettable offering to Indian culture which changed the very face of religion, society, infact the very nation. Guru Gobind Singh Ji made an appearance at that crucial point of Indian history when the glory of India had been debased by the bestial cruelties of foreign rulers and its own internal disputes.

India, as one country, existed in name only. In that terrible darkness, the tenth Guru, Sri Guru Gobind Singh Ji was born at Patna in AD as the embodiment of incomparable might and glorious spiritual radiance. At that time, religion had got mired in hollow ritualism, myths, superstition and fantasmagoric creations of heaven and hell. True religion had ceased to exist. Sri Guru Nanak Dev Ji had refuted and refused to accept all adynamic, parochial, and inhuman religious practices.

In place of these he encouraged religious practices that upheld the universal good and well being. In order to preach and promote this reformation, he did not hesitate in sacrificing all he had. Finally, Sri Guru Gobind Singh Ji gave manifestation to his goal for the well being of all humanity in the form of a religious war of righteousness which aimed at destroying the inhuman and cruel administrative system of times.

It is through this great achievement that Guru Gobind Singh Ji emerges as one of the greatest Karam yogis in the chronicles of mankind. Guru Gobind Singh Ji was a magnanimous soul. His vision, creation the Khalsa and his literary writing all have a common link that binds them together. He gave expression to the doctrinal ideology of Gurmat through his writings and as a further elaboration and extension of this ideology started a war for the freedom and upliftment of society.

Thus devoting himself completely through mind, discourse and deeds Guru Ji totally transformed the very face of society. With a view to create a society free from exploitation and tyranny, he spelt out his aim - "Dharam yudh ko chao" Aspiration for a war of Righteousness in the form of a literary masterpiece.

And for the creation of such a society, the complete, ideal human being he envisioned was one who was imbued with absolute faith in the one and only Almighty God.

His portrayal of the Khalsa is as follows. Jaagat jot japey nis basur Ek bina man nek na aaney Pooran prem prateet sajey Brat gor mari matt bhool na maney. Tirath daan daya tap sanjam Ek bina neh ek pachchaney.

Pooran jot jagey ghat main Tab Khalas tahey nakhalas jaaney. These were put together in the present form some time after the guru left this worldly form by Bhai Mani Singh and some other leading sikhs who were always present in the darbar court of the Guru and had complete knowledge of his writings. Although the manuscripts of these writings were lost in the River Sirsa, hand written copies of all these important works were collected and compiled in the form of the Dasam Granth, Initially the compilation was referred to as "Bachittar Natak Granth", later it come to be referred to as "Dasvey Patshah da Granth".

The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgunwad.

While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it. There is specific purpose behind this literary creation and it has been written in a unique style.

In fact, of all the transcendental literature written in the middle age the Jaap Sahib stands out unique for delineating the humanitarian attributes of God who is without attributes by presenting them in a worldly and universal form.

It has proved itself as a cardinal literary piece in all northern Indian literature for its brilliance, sublimity and majesty. The Jaap Sahib has no equal. The Jaap Sahib has evolved as the product of extensive reflection, cogitation and deliberation through moments of awe and reverence experienced by Guru Gobind Singh Ji. He is the destroyer of enemies too.

From the point of view of diction and style too it is a matchless piece of writing. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions.

This is why people of varied religious backgrounds have accepted it and even today read it with great devotion. Indeed, the quintessential message of gurbani is not limited to followers of any one religion but hold true for people of all religions.

This is why it is said to have a universal appeal. Infact, this universalism is not limited to the message only. It also holds true for the language or diction. Because for gurbani every language is pure, every word is sacred. Another outstanding feature of the Jaap Sahib is the beautiful and amazing manner in which worship and might merge together. Might or power by itself is blind. When it gets bound to worship instead of becoming the destroyer of mankind it becomes the destroyer of evil.

These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves. At the same time care has been taken that all moral values and norms of society are upheld while fighting evil. The false belief that some people by virtue of belonging to a particular religion, region, history, culture, colour or creed are superior to others is strongly refuted.

Instead, he has very clearly and firmly stated that all human beings are one. In this literary work the various forms of God as perceived by man are described and the spiritual, the philosophical and the social beliefs have been clearly elucidated. In the Akaal Ustat, the Almighty God has been described in all his glory by making use of metaphysical references and the masterful use of imagery.

The extended similes and comparisons are so lucid and clear that the reader gets riveted to what he is reading. At various points, in this composition Guru ji has spoken out against the caste system. Perhaps no other writer has so boldly and fearlessly negated caste distinctions, the name of Guru Gobind Singh Ji will always stand out in history for this courageous and bold attack on the caste system.

On the whole, the picture of God that emerges through the Akaal Ustat is complete-He is the Perfect, Ommipotent, Omniscient Lord who treats kings and papers, elephants and ants alike. He is All Pervading. He is the Creator, The Preserver and the Destroyer. Instead of getting caught up in petty trivialities of life, one should reach out to this All-benevolent God in pure love so as to gain spiritual insight into the reality of God.

As evident from the editorial notes at the end of the Chandi Charitra, Chaubees Avatars and Upavatar, they are all a part of Bachittar Natak Obviously then the Bachittar Natak is not only an autobiographical narrative of the protagonist but it also includes the biographies of the great protagonists who emerged on the world screen over the past many ages.

However, the literary piece entitled the Bachittar Natak that features in the Dasam Granth is purely an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in.

Some references to his previous birth also exist. As per the requirements of the times and the society, God is portrayed not only as benevolent, loving and beautiful but also awe-inspiring; fearsome and powerful. In order to inspire a fearful and cowardly society to deeds of glory and might it was necessary that the source of inspiration for them, the power they upheld as the ideal should be all powerful.

Only then could the people who cowered with fear against tyrannical forces could rise and face the foe undaunted. However, it does employ the use of dialogues and verse form. In fact the aim of writing this piece was to delineate the courage, the strength and the might of Guru Gobind Singh Ji against the backdrop of a world stage.

The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom. He invokes the blessings of the Almighty God thus. Deh Shive bar mohe ihe. Shubh karman tey kabhoo na taron. This composition is in the form sawaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce. The descriptions of the battles have been brought out beautifully through the use of similes and metaphors.

The battle scenes are a true portrayal of the strategies and maneuvers of warfare as practiced in the times. The style is lucid and clear leading to a vivid and true presentation of the theatre of war. Although based on the Durga Saptashati of the Markandey Puran, the writings have an independent form and style giving them an identity of their own. The third piece of writing associated with the portrayal of Chandi is called Chandi di Vaar.

Written in fifty-five stanzas, this is the only composition this is in Punjabi. The first stanza of Chandi di Vaar forms the introductory part of the ardaas, the Sikh prayer. Pritham bhagouti simar key Guru Nanak layin dhyay Following the invocation, this composition highlights the major events and incidents about Chandi as mentioned in the ancient writings.

The remaining portion is a description of war. Since it is written in such a clear style and deals with matters related to war it appeals strongly to soldiers and warriors. In the ancient times literature of this kind was read during the wars to enthuse the warriors to heights of glory and heroism even today the same tradition prevails. The main reason for writing about Chandi so many times was that Guru Gobind Singh Ji wanted to affect a sea change in the mental make up of the society, to enthuse and encourage them for the war of Righteousness that he planned to undertake.

Thus Chandi the embodiment of might in the female form was described in all her majesty and glory, her strength and might. And as expected through his inspirational writings the Guru was able to transform the character of the multitudes totally.

At the same time, he agrandised the image of the mother placing it on a pedestal unequalled by any. The first part is devoted to the praise of the Almighty God, He who is all prevading, Omniscient and Omnipotent. His various attributes, His might, magnanimity and his greatness are the subject of this part of Gyan Prabodh. The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it.

The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory is unending. The answers are all within. He is without differences of caste, creed, religion. For Him friend and foe are alike. Then the soul asks about the four dharmas in answer the four dharmas are elaborated upon. These are Raj dharma, Daan dharma, Bhog dharma and Mokh dharma. Giving examples from the lives of great personalities as mentioned in the various scriptures about Daan Dharam have been explained to the soul.

The writing also is a source of knowledge and wisdom since in it we find elucidated the various kinds of Yagnas that were performed and how they were performed.

This information is very significant since no other source of information regarding these exists. This is an incomplete piece of writing because the three other dharmas mentioned have not been elaborated upon.

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KHALSA MAHIMA PDF

When Ram decided to take Varanpastha, he wanted to coronate Bharat, but he did not accept Bharata. If Sharawati considered Shravasti, then the state of love was in northern India and the state of Kush in south Kosal Kushavati, the capital of Kush, was in Bilaspur district of today. According to Raghuvansh, Kush had to cross Vindhyachal to go to Ayodhya also proved that his state was in South Kosala. Its second branch was the Sisodiya Rajput dynasty, in which the kings of Bachela Basla and Gehlot Guhil were descended. Kushva Kachwah is a descendant of Rajputs.

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As a net savy person, it was easy for me to surf the net. What is clear is that most of tales give a moral message rather than being intended as a piece of actual history. The chapters are of wondrous variety, being sensual, romantic, humourous, philosophical, valiant and entertaining. Many stories also deal with the darker side of human nature, such as incest, magic of myth, the mystical nature of legend, homosexuality, adultery, etc. These stories were collected from Punjabi folklore, Indian folklore and classical traditional texts. They also arise from foreign sources, personal experiences of the Tenth Guru and others miscellaneous sources. Many scandalous stories floating about the society of the time, imaginary stories, urban legends etc.

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